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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Zevachim 92


(a) We learned in a Beraisa 'Yayin ke'Divrei Rebbi Akiva le'Sapalim, Shemen ke'Divrei Rebbi Tarfon le'Ishim'.
What reason does a second Beraisa give to explain why 'Yayin le'Sapalim' (and not le'Ishim)?

(b) We reconcile Shmuel with this Beraisa, by establishing the author as Rebbi Yehudah? What does Rebbi Yehudah say?

(c) Like whom does Shmuel then hold?

(a) What Shmuel say about extinguishing a burning coal in the street if it is made of ...
  1. ... metal?
  2. ... wood?
(b) Why the difference?

(c) How does this prove that Shmuel really holds like Rebbi Yehudah?

(d) What makes this a case of 'Melachah she'Einah Tzerichah le'Gufah'?

(e) How do we resolve the contradiction in Shmuel? How can he possibly hold both like Rebbi Yehudah and like Rebbi Shimon?

(a) What does Rav Huna learn from the Pasuk in Tzav "ve'Chol Chatas ... ba'Kodesh ba'Eish Tisaref"? What does "ve'Chol" come to include?

(b) Where did they burn all other P'sulei Kodshei Kodshim?

(c) Then why could they not burn the Nesachim she'Nitme'u there too?

(a) We learned a Beraisa in support of Rav Huna.
What does the Tana add to 'Nesachim she'Nitme'u'?

(b) What did Shmuel say to Rav Chana Bagdesa'a about Nesachim she'Nitme'u?

***** Hadran Alach 'Kol ha'Tadir' *****

***** Perek Dam Chatas *****


(a) What does our Mishnah say about the blood of a Chatas that squirted on to a garment?

(b) What is the source for this?

(c) What do we learn from the Pasuk in Tzav "Zos Toras ha'Chatas"?

(a) Does the above ruling also extend to the blood of Chata'os Pesulos ...
  1. ... which did not have a Sha'as ha'Kosher"?
  2. ... which had a Sha'as ha'Kosher?
(b) What is an example of ...
  1. ... 'she'Haysah Lah 'Sha'as ha'Kosher'?
  2. ... 'she'Lo Haysah Lah Sha'as ha'Kosher'?
(c) What do we learn from "Zos"?
(a) What does Resh Lakish quoting bar Kapara, learn from "Tishachet"?

(b) Why will "Zos" not suffice to teach us this?

(c) On what basis do we then include Chata'os Penimiyos, and preclude Ofos?

(d) Chata'os Penimiyos are more similar to Chata'os Chitzonos than Chatas ha'Of in no less than eight respects: 'Beheimah, Shechitah, Tzafon, Kabalas K'li, Keranos, Chudah shel Keren, Etzba and Emureihen le'Ishim'.
In which two respects is Chatas ha'Of more similar to Chata'os Chitzonos than Chata'os Penimiyos are?

Answers to questions



(a) Rav Yosef solves the problem of whether to preclude from the Din of Kibus, Chata'os Penimiyos or Chatas ha'Of, by referring to the word "Yochlenah" (in the previous Pasuk).
How does he do that?

(b) Then why do we need "Zos"?

(c) What does Rabah mean when he says "Asher Yazeh", 'be'Niza'os ha'Kasuv Medaber"? Where does the Torah specifically write 'Haza'ah'?

(d) From where do we then learn Haza'ah by the Chata'os Chitzoniyos?

(a) How will Rabah then explain ...
  1. ... 'Af-al-Pi she'Ein ha'Kasuv Medaber Ela be'Ne'echalos' in our Mishnah?
  2. ... the Mishnah 'Echad ha'Ne'echalos ve'Echad ha'Penimiyos', as if the Tana was learning the latter from the former, instead of vice-versa?
(b) Here again, we prefer to include Chata'os Chitzoniyos and preclude Ofos, because the former are similar to Chata'os Penimiyos in more ways than the latter are.
Which is the only similarity between Ofos and Chata'os Chitzoniyos?
(a) Rebbi Avin asks what the Din will be if the Kohen took a Chatas ha'Of inside the Heichal with the blood on its neck.
What would the Din be if he did the same thing with a Chatas Beheimah?

(b) What causes him to ask the She'eilah by Chatas ha'Of?

(c) What are the two sides of Rebbi Avin's She'eilah?

(d) How do we try to resolve the She'eilah from the Beraisa (in connection with a Chatas ha'Of) 'Pirch'sah Ve'nichn'sah li'Fenim ve'Chazrah, Kesheirah'? What do we infer from there?

(a) We counter this proof from a similar Beraisa which says (in connection with Kodshei Kodshim) 'Pirch'sah ve'Yatz'ah le'Darom ve'Chazrah, Kesheirah'.
What is the problem with making the same inference there?

(b) If not for the inference, why does the Tana insert the case of 'Yatz'ah le'Darom'?

(c) How does that affect our attempt to resolve Rebbi Avin's She'eilah from 'Chatas ha'Of she'Nichn'sah li'Fenim Ve'chazrah'?

(d) Seeing as in the cases of 'Nichn'sah bi'Fenim' and 'Yatz'ah le'Darom', 'Ve'chazrah' is superfluous, why does the Tana mention it?

(a) Rebbi Avin also asked whether blood that spilled from the bird's neck on to the floor of the Azarah, and the Kohen gathered it, is Kasher for Haza'ah or not.
What would be the Din in the equivalent case, if blood spilled on the floor from the neck of a Chatas Beheimah?

(b) So what is the basis of Rebbi Avin's She'eilah? Why might the Halachah differ there?

(c) Why, on the other hand, might it be Pasul there too?

(a) We already discussed the Beraisa regarding Dam Chatas ha'Of.
What does the Tana learn from "Zos"?

(b) How does Rava attempt to resolve the current She'eilah from there? What would be the problem with that, if the blood from the floor was Pasul?

(c) How does Rav Huna b'rei de'Rav Yehoshua establish the Beraisa, to refute the proof?

(a) Levi asked Rebbi whether, if the blood of a Korban Beheimah splashes off one garment on to another, the second garment requires Kibus or not.
What is the She'eilah? Why should it not require Kibus, even if the blood of a bird which spilt from the K'li on to the floor does?

(b) What did Rebbi reply?

(c) Why will Rebbi require Kibus, even if we hold 'Osfo u'Pasul'?

(d) But did we not learn in our Mishnah that the garment does not require Kibus, even if had a Sha'as ha'Kosher?

Answers to questions

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